The Plain Mans Pathway to Heaven, Text (1 of 6)

The Plain Mans Pathway to Heaven · Text (1 of 6)

p. 1The plaine mans path-way to Heauen.

Interlocutors:

Theologus, a Diuine.

Philagathus, an honeſt man.

Aſunetus, an ignorant man.

Antilegon, a cauiller.

Philagathus.

WEll met, good Maſter Theologus.

Theol.

What mine old friend, Philagathus! I am glad to ſee you in good health.

Phila.

Are you walking, Sir, heere all alone in this pleaſant meadow?

Theol.

Yea: for I take ſome pleaſure at this time of the yeere to walke abroad in the fieldes for my recreation, both to take the freſh aire, and to heare the ſwéet ſinging of birds.

Phila.

Indeed, Sir, it is very comfortable, eſpecially now in this pleaſant monethmonth of p. 2May: and thanks be to God, hitherto we hauehave had a very forward ſpring, and as kindly a ſeaſon as came this ſeuen yeeres.

Theo.

God doth abound towards vsus in mercies: oh that we could abound towards him in thankſgiuing.

Phil.

I pray you ſir, what a clocke hold you it?

Theol.

I take it to be a little paſt one: for I came but euen now from dinner.

Phila.

But behold, yonder commeth two men towards vsus: What be they I pray you?

Theolog.

They be a couple of neighbours of the next Pariſh: the one of them is called Aſunetus, who in very déed is a very ignorant man in Gods matters: and the other is called Antilegon, a notable Atheiſt, and cauiller againſt all goodneſſe.

Phila.

If they be ſuch, it were good for vsus to take ſome occaſion to ſpeake of matters of religion; it may be we ſhall doe them ſome good.

Theol.

You hauehave made a good motion: I like it well. If therefore you will miniſter ſome matter, and mooue ſome queſtions, I will bée readie to anſwer in the beſt ſort I can.

Phi.

But ſtay ſir, lo heere they come vponupon vsus.

Theol.

Welcome neighbours, welcome. How do you Aſunetus, and you Antilegon?

Aſune.

Well, God be thanked; and we are glad to ſee your maſterſhip in good health.

p. 3Theol.

What make both of you héere at this time of the day? There is ſome occaſion I am ſure draweth you this way.

Aſune.

Indeed ſir, we hauehave ſome little buſines; for we came to talke with one of your pariſh, about a Cow we ſhould buy of him.

Theol.

Hath my neighbour a Cow to ſell?

Antilegon.

We are told he hath a very good one to ſell; but I am afrayd at this time of the yeare, we ſhall finde deare ware of her.

Theol.

How deare? What doe you thinke a very good Cow may be worth?

Antile.

A good Cow indeed, at this time of the yere, is worth very nere foure pound, which is a great price.

Theol.

It is a very great price indéed.

Phila.

I pray you M. Theologus, leaue off this talking of kine, and worldly matters; and let vsus enter into ſome ſpeech of matters of religion, whereby we may doe good, and take good one of another.

Theol.

You ſay well: but it may be theſe mens buſineſſe requireth haſte, ſo as they can not ſtay.

Aſune.

No ſir, we are in no great haſte, we can ſtay two or three houres, for the dayes are long; if we diſpatch our buſineſſe by night it will ſerue our turne well enough.

Theol.

Then if it will pleaſe you to walke p. 4to yonder Oke trée, there is a goodly Arbour, and handſome ſeats, where wée may all ſit in the ſhadow, and conferre of heauenly matters.

Aſune.

With a good will Sir.

Phila.

Come then let vsus goe.

Aſune.

This is a goodly Arbour indeed, and heere be handſome ſeats.

Theol.

Sit you all downe, I pray you. Now friend Philagathus, if you hauehave any queſtions to moue of matters of Religion, we are all readie to heare you.

Phila.

It may be theſe men are ſomewhat ignorant of the very principles of Religion; and therefore I thinke it not amiſſe to begin there, and ſo to make way for further metters.

Theol.

I pray you do ſo then.

Phila.

Firſt, then I demand of you, in what ſtate all men are borne by nature?

Theol.

In the ſtate of condemnation, as appeareth, Ephe. 2. 3. We are by nature the children of wrath as well as others. And againe it is written: Behold I was borne in iniquitie,Pſal. 52. 5.Ps 52:5 and in ſin hath my mother conceiued me.

Phila.

Is it eueryevery mans caſe? Are not Dukes and Nobles, Lords and Ladies, and the great Potentates of the earth exempted from it?

Theol.

No ſurely, it is the common caſe of all, both high and low, rich and poore, as it p. 5is written: What is man that hee ſhould beeIob 15. 14▪Job 15:14 cleane, and he that is borne of a woman, that he ſhould be iuſt?

Philaga.

From whence commeth it, that all men are borne in ſo wofull a caſe?

Theol.

From the fall of Adam, who thereby hath not onelyonly wrapt himſelfe, but all his poſterity, in extreame and vnſpeakeable miſery; as the Apoſtle ſaith: By one mans diſobedience, many were made ſinners: and by the offence of one, the fault came on all men to condemnation.

Phi.

What reaſon is there that we all ſhould thus be puniſhed for an other mans offence?

Theol.

Becauſe we were then all in him, and are now all of him: that is, we are ſo deſcended out of his loynes, that of him we hauehave not only receiued our naturall and corrupt bodies, but alſo by propagation hauehave inherited his foule corruptions, as it were by hereditary right.

Phila.

But foraſmuch as ſome hauehave dreamed that Adam by his fall hurt himſelfe only, and not his poſterity; and that we hauehave his corruption deriued vntounto vsus by imitation, and not by propagation: therefore I pray you ſhew this more plainely.

Theol.

Euen as great perſonages, by committing of treaſon, doe not onelyonly hurt themſelues, p. 6but alſo ſtaine their blood, and diſgrace their poſteritie: for the children of ſuch Nobles are diſinherited, whoſe blood is attainted; till they be reſtored againe by act of Parliament. Euen ſo our blood being attainted by Adams tranſgreſſion, we can inherit nothing of right, till wee be reſtored by Chriſt.

Philaga.

Doeth this hereditarie infection, and contagion, ouer-ſpread our whole nature?

Theol.

Yes truely, it is vniuerſall, extendingEpheſ. 2. 1. Col. 1. 21. Col. 2. 13.Eph 2:1Col 1:21Col 2:13 it ſelfe thorowout the whole man, both ſoule, and body, both reaſon, vnderſtanding, will and affections: for the Scriptures auouch, that wée are dead in ſinnes and treſpaſſes.

Phila.

How vnderſtand you that?

Theol.

Not of the deadneſſe of the bodie, or the naturall faculties of the ſoule, but of the ſpirituall faculties.

Phila.

Did Adam then loſe his nature and deſtroy it by his fall? or is our nature taken away by his fall?

Theol.

Not ſo. Our nature was corrupted thereby, but not deſtroyed: for ſtill there remaineth in our nature, reaſon, vnderſtanding, will, and affections, and we are not as a block, or a ſtocke; but by Adams diſobedience wee are blemiſhed, maimed, and ſpoyled of all abilitie to vnderſtand aright, or to will and doe p. 7aright. As it is written: Wee are not ſufficient of our ſelues, to thinke any thing as of our2. Cor. 3. 5.2 Cor 3:5 ſelues: but our ſufficiencie is of God. And againe: It is God which worketh in you bothPhil. 2. 13.Phil 2:13 the will and the deed; euen of his good pleaſure. And as concerning the other point, S. Iames ſaith: That all men are made after theIam. 3. 9.Jas 3:9 ſimilitude of God; meaning therby that there remaine ſome reliques and parts of Gods Image, euen in the moſt wicked men: as reaſon, vnderſtanding, &c. ſo that our nature was not wholly deſtroyed.

Phila.

Then you thinke there be ſome ſparks and remnants left in vsus ſtill of that excellent Image of God, which was in our firſt creation.

Theol.

I thinke ſo indéed: and it may plainly appeare vntounto vsus in the wiſe ſpéeches and writings of Heathen Poets and Philoſophers: in all which wée may, as by certaine ruines, perceiue what was the excellent frame and building of mans creation.

Phil.

Can a man pleaſe God in any thing which he doth, ſo long as he continueth in the ſtate of nature?

Theol.

No, not in any thing: for till wée be in the ſtate of grace, euen our beſt actions are ſinfull: as preaching, prayer, almes déeds, &c. As it is written: Who can bring a cleane thing p. 8Iob 14. 4.Job 14:4out of that which is vncleane. Iob. 14. 4. The Apoſtle alſo ſaith: They which are in the fleſhRom. 8. 8Rom 8:8 cannot pleaſe God: that is, ſuch as are ſtill in their naturall corruption. And our Lord Jeſus himſelfe ſaith: Doe men gather Grapes ofMat. 7. 16.Matt 7:16 thornes, or Figges of thiſtles? Meaning thereby, that méere naturall men can bring foorth no fruites acceptable to God.

Phila.

This is a very harſh and hard ſaying; I pray you for my further inſtruction, make it more plaine.

Theol.

Men in the ſtate of nature may doe thoſe things which of themſelues are good, but they doe vtterly faile in the manner of doing them: they do them not as they ſhould be done: that is, in faith, louelove, zeale, conſcience of obedience, &c. neither yet with any chéerefulneſſe, delight or feeling, but euen as it were, forcing themſelues to doe the outward actions. Thus did Cain ſacrifice; the Phariſies pray; Ananias and Sapphira giuegive almes; and the Jewes offer vp their oblations and burnt offerings.

Phila.

HaueHave men any true ſight, or liuely and ſound feeling of this miſery and wofull eſtate, ſo long as they be meerely naturall?

Theol.

No ſurely, but are altogether blinded and hardened in it, being nothing deſirous to come out of it, but doe greatly pleaſe themſelues in it, and can hardly bée perſwaded that p. 9they are in any ſuch wofull caſe; as appeareth plainely in the example of that ruler, who being commanded or rather required of our Sauiour Chriſt to kéep the commandements, anſwered: All theſe hauehave I kept from my youth. And againe,Luke. 18. 21.Luke 18:21 although the Church of Laodicea was wretched, miſerable, poore, blind, and naked; yet ſhe thought her ſelfe rich, encreaſed with goods, and wanting nothing. It followeth then, that ſo long as men are in the ſtate of nature, they hauehave no true ſight and féeling of their miſery.

Phila.

Do you not thinke that all men being meerely naturall, are vnderunder the curſe of the Law?

Theol.

Yea certainly: and not only ſo, but alſo vnderunder the very tyranny and dominion of Satan, though they know it not, ſee it not, féele it not, or perceiue it not: for all that are not in Chriſt, are vnderunder the curſe of the law, and the power of darkneſſe and the diuel, as appeareth, Epheſ. 2. 2. where the diuell is called the prince that ruleth in the aire, euen the ſpirit that now worketh in the children of diſobedience. In another2. Cor. 4. 4. 2. Tim. 2. 26.2 Cor 4:42 Tim 2:26 place, he is called the god of this world, who blindeth the eies of all vnbeléeuers. And againe, it is ſaid; that all men naturally are in his ſnare being taken captiue of him at his wil.

Phila.

Few will be perſwaded of that; they p. 10will ſay, they defie the diuell, and thanke God they were neuer troubled with him.

Theol.

Their hot words do nothing amend the matter: for the diuell is no more driuen away with words, then with holy water; but he ſitteth in the tongues and mouthes: nay poſſeſſeth the very hearts and intrals of thouſands which ſay they defie him, and are not troubled with him, as appeareth manifeſtly by their particular acttions, and the whole courſe of their life.

Phila.

Me thinkes, if the diuell do ſo inwardly poſſeſle the hearts and conſciences of men, they ſhould hauehave ſome ſight and feeling of it.

Theol.

The working of the Diuell in mens ſoules (being an inuiſible ſpirit) is with ſuch vnconceiuable ſleight and crafty conueiance, that men in the eſtate of nature cannot poſſibly féele it, or perceiue it: for how can a blind man ſée, or a dead man féele?

Phila.

Shew this more plainely.

Theol.

Euen as a crafty Juggler doth ſo preſtigiate and blinde mens outward ſenſes by the deluſions of Sathan, that they thinke they ſée that which they ſée not, and féele that which they féele not: Euen ſo the diuell doth ſo delude and bewitch our inward ſenſes, & the naturall faculties of our ſoules, that we hauing a miſt caſt before our eies, thinke we are that which p. 11wée are not, ſée that which wée ſée not, and féele that which wée féele not. For the déepe cunning of Sathan lieth in this; that hée can giuegive vsus our deaths wound, and wée ſhall neuer know who hurt vsus.

Phila.

Few will beleeue this to be true.

Theol.

True indéed: for few will beléeue the Scriptures: few will beléeue this, becauſe few féele it: where it is not felt, it can hardly be beléeued: only the elect do féele it, and therefore only the elect do beléeue it. As for all others, they are the very prentiſes and bond-ſlaues of the diuell, which is a thouſand times worſe then to be a galley-ſlaue.

Phil.

How long do men continue in this wofull ſtate of nature, being vnderunder the curſe of the law, and the very ſlauery of Sathan and ſinne?

Theol.

Till they be regenerate and borne againe, and ſo brought into the ſtate of grace: as our Lord Jeſus ſaith: Except a man be borneIohn 3 3.John 3:3 againe, he cannot ſee the kingdome of God.

Phila.

Do not many die and depart this life, before they be borne againe, and conſequently before they be brought into the ſtate of grace?

Theol.

Yes no doubt, thouſands: for many liue fortie or thréeſcore yeares in this world, and in the end die, and goe out of this life, before they knowe wherefore they came into it: as it is written: My people periſh for want p. 12of knowledge.

Phila.

What may we thinke of ſuch?

Theol.

I quake to ſpeake what I thinke: for ſurely I doe not ſée how ſuch can be ſaued. I ſpeake not now of infants and children, whereof ſome no doubt are ſaued by vertue of the promiſe & couenant, through the election of grace.

Phil.

It ſeemeth then that you thinke none can be ſaued, but thoſe only which are borne againe.

Theol.

I thinke ſo indéed.

Phil.

I pray you tell me what that ſame regeneration and new birth is, whereof you ſpeake.

Theol.

It is a renewing and repairing of the corrupted and decayed eſtate of our ſoules. AsRom. 12. 2. Epheſ. 4. 13.Rom 12:2Eph 4:13 it is written: Be ye changed by the renewing of your minde. And againe: Be renewed in the ſpirit of your minde.

Phila.

Explaine this more fully.

Theol.

Euen as the wild Oliue retaineth his old nature, till it be grafted into the ſwéet Oliue, but afterward is partaker of a new nature: ſo we til we be grafted into Chriſt, retain our old nature, but afterward are turned into a new nature, as it is written: If any man be in Chriſt, he is a new creature.2. Cor. 5. 17.2 Cor 5:17

Phila.

I vnderſtand not what you ſay.

Theol.

You muſt know this, that as there is a naturall birth of the whole man; ſo there p. 13is alſo a ſpirituall birth of the whole man.

Phila.

How is that?

Theol.

When as the naturall faculties of the ſoule, as reaſon, vnderſtanding, will and affections, and the members of the body alſo, are ſo ſanctified, purged and rectified by grace, that we vnderſtand, wil, and deſire that which is good.

Phila.

Can not a man will and deſire that which is good, before he be borne againe?

Theol.

No more then a dead man can deſire the good things of this life. For mans will is not frée to conſent vntounto good, till it be enlarged by grace: and an vnregenerate man doth ſinne neceſſarilie, though not by conſtraint. For mans will is frée from conſtraint (for it ſinneth of it ſelfe) but not from thraſdome vntounto ſin.

Phila.

You ſpeake, as if a man could do no other thing but ſinne, till the new worke be wrought in him.

Theol.

That is mine opinion indéed: for a man & his fleſh are all one, til he be regenerate; they agrée together like man & wife, they ioine together in all euill, they liue and die together: for when the fleſh periſheth, the man periſheth.

Phila.

Is not this regeneration a changing or rather a deſtroying of humane nature?

Theol.

Nothing leſſe: It is neither an aboliſhing, nor changing of the ſubſtance of bodie or ſoule, or any of the faculties thereof: but p. 14only a rectifying and repairing of them by remoouing the corruption.

Phila.

Is then our naturall corruption ſo purged and quite remoued by the power of grace, as that it remaineth not at all in vsus, but that we are wholly freed of it?

Theol.

Not ſo. For the reliques and remnants of our old nature, which the Scripture calleth the old man, doe hang about vsus, and dwell in vsus, euen vntill our dying day: as it is plainly prooued in the ten laſt verſes of the ſeuenth to the Romanes.

Phila.

Then you affirme that this new man or new worke of grace and regeneration, is vnperfect in this life.

Theol.

Yea. For the new creature, or new worke of grace, can neuer be fullie faſhioned in this life: but is alwayes in faſhioning. And as our faith and knowledge in this life are vnperfect: ſo is our regeneration, and ſanctification.

Phila.

You ſaid before that the regeneration or new birth is of the whole man; which ſpeech ſeemeth to imply, that the new worke of grace is entire and perfect.

Theol.

You miſtake the matter. For although the new birth is vniuerſall, and of the whole man, yet it is not entire, perfect, pure and without mixture of corruption. For it is written: The fleſh luſteth againſt the ſpirit, and the p. 15Gal. 5. 17.Gal 5:17ſpirit againſt the fleſh. The Apoſtle alſo prayeth, that the Theſſalonians may be ſanctified thorowout, in ſpirit, ſoule, and bodie.

Phila.

This ſeemeth very obſcure, I pray you make it more plaine.

Theol.

You muſt note this, that the new worke and the old, fleſh and ſpirit, grace and corruption, are ſo intermingledly ioyned together in all the faculties of the ſoule and body, as that the one doth euer fight againſt the other.

Phila.

But tell me, I pray you, how you vnderſtand this intermingling of grace and corruption in the ſoule? Do you mean that grace is placed in one part of the ſoule, and corruption in another, ſo as they be ſundred in place?

Theol.

No, that is not my meaning: but this, that they be ioyned and mingled together (as I ſaid) in and thorowout the whole man. For the minde, or vnderſtanding part, is not one part fleſh, and another part ſpirit: but the whole minde is fleſh, and the whole minde is ſpirit, partly one, and partly another. The ſame is to be ſaid of the will and affection.

Phila.

I pray you expreſſe it more plainly.

Theol.

Euen as the ayre in the dawning of the day, is not wholly light, or whollie darke, as at midnight, or at noone day; neither is it in one part light, in another part darke: but the whole aire is partly light, and partly darke p. 16thorowout: and as in a veſſell of luke-warme water, the water it ſelfe is not only hot, nor only colde, but heat and colde are mixed together in eueryevery part of the water: ſo is the fleſh and the ſpirit mingled together in the ſoule of man. And this is the cauſe why theſe two contrarie qualities fight together.

Phila.

Out of doubt this doctrine of regeneration is a very great myſterie.

Theol.

Yes certainly: it is a ſecret of ſecrets, which the wiſe of this world cannot cōprehend.

Phila.

Some thinke that courteſie, kindneſſe, good nurture, good nature, and good education, are regeneration, and that courteous and good natured men muſt needs be ſaued.

Theol.

They are greatly deceiued; for theſe things doe not neceſſarily accompanie ſaluation, but are to be found in ſuch as are altogether prophane and irreligious: yet wée are to louelove ſuch good outward qualities, and the men in whom wée finde them.

Phila.

What ſay you then to learning, wit, and policie; are not theſe things of the eſſence of religion, and prooue a regeneration?

Theol.

No, no: for they be externall gifts, which may be in the moſt wicked men, as in Papiſts, Heathen Poets, and Philoſophers: yet wée are greatly to reuerence learned and wiſe men, although the new and inward p. 17worke be not as yet wrought: for that is onelyonly of God, that is from aboue.

Phila.

The common people doe attribute much to learning and policy: for they will ſay, ſuch a man is learned and wiſe, and knoweth the Scripture as well as any of them all, and yet he doth not thus and thus.

Theol.

It is one thing to know the Hiſtory and Letter of the Scriptures, and another thing to beléeue and féele the power thereof in the heart, which is onelyonly from the ſanctifying ſpirit, which none of the wiſe of this world can hauehave.

Phila.

It is a common opinion, that if a man hold the truth in iudgement, be no Papiſt, or heretike, but leadeth an honeſt ciuill life, then he muſt of neceſſity be ſaued.

Theol.

That followeth not: for many come ſo far, which yet notwithſtanding hauehave not the inward touch.

Phila.

That ſeemeth ſtrange. For many will ſay, As long as they be neither whore nor theefe, nor ſpotted with ſuch like groſſe ſinnes, they truſt in God they ſhall be ſaued.

Theol.

They erre not knowing the ſcriptures. For many thouſands are in great danger of loſing their ſoules for euer, which are frée from ſuch notorious and horrible vices may many which in the world are counted good honeſt p. 18men, good true dealers, good neighbors, and good Towneſ-men.

Aſune.

I pray you Sir, giuegive me leaue a little. I hauehave heard all your ſpeech hitherto, and I like reaſonably well of it: but now I can forbeare no longer, my conſcience vrgeth me to ſpeake. For me thinkes you goe too far, you goe beyond your learning in this, that you condemne good neighbours, and good towneſmen. You ſay, many ſuch men are in danger of loſing their ſoules: but I will neuer beleeue it while I liue. For if ſuch men be not ſaued, I cannot tell who ſhall.

Theol.

But you muſt learne to know out of the Scriptures that all outward honeſty and righteouſnes, without the true knowledge and inward féeling of God, auaileth not to eternall life. As our Sauiour Chriſt ſaith: Except yourMath. 5.Matt 5 righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye cannot enter into the Kingdome of heauen. It is alſo written thatActs 17. 12.Acts 17:12 when Paul preacht at Berea, many honeſt men and honeſt women did beléeue: that is, ſuch as were outwardly honeſt, or honeſt to the world only; for they could not be truly and inwardly honeſt, before they did beléeue. Therefore you ſée that this outward honeſty & ciuility, without the inward regeneration of the ſpirit, auaileth not to eternall life; and then conſequently, p. 19all your honeſt worldly men are in great danger of loſing their ſoules for euer.

Aſune.

What ſound reaſon can you yeeld, why ſuch honeſt men ſhould be condemned?

Theol.

Becauſe many ſuch are vtterly void of all true knowledge of God, and of his word. Nay which is more: many of them deſpiſe the word of God, and hate all the zealous profeſſors of it. They eſtéeme preachers but as pratlers; and Sermons as good tales; they eſtéeme a Preacher, no more than a ſhoomaker: they regard the Scriptures, no more then their old ſhooes. What hope is there then, I pray you, that ſuch men ſhould be ſaued? Doth not the holy Ghoſt ſay: How ſhall wee eſcape if weeHeb. 2. 3.Heb 2:3 neglect ſo great ſaluation?

Aſune.

You goe too farre, you iudge too hardly of them.

Theol.

Not a whit. For all experience ſheweth, that they minde, dreame, and dote of nothing elſe day and night, but this world, this world, lands and leaſes, grounds and liuings, kine, and ſhéepe, and how to way rich. All their thoughts, words, and works, are of theſe and ſuch like things. All their actions doe moſt manifeſtly declare, that they are of the earth, and ſpeake of the earth: and that there is nothing in thē, but earth, earth. As for ſermons, they care not how few they heare. And for the ſcriptures p. 20they regard them not, they read them not, they eſtéeme them not worth the while: there is nothing more irkeſome vntounto them; they had rather pill ſtrawes, or do any thing, then heare, read, or conferre of the Scriptures. And as the Prophet ſaith; The word of the Lord is as a reprochIer. 6. 10.Jer 6:10 vntounto them, that hauehave no delight in it.

Phila.

I maruell much, that ſuch men ſhould liue ſo honeſtly to the world-ward.

Theol.

No maruell at all; for many bad men whoſe hearts are worm-eaten within, yet for ſome outward and carnall reſpects, doe abſtaine from the groſſe act of ſinne; as ſome for credit, ſome for ſhame, ſome for feare of Law, ſome for feare of puniſhment; but none for louelove of God, for zeale, or conſcience of obedience. For it is a ſure thing, that the wicked may hauehave that ſpirit which doth repreſſe; but not that which doth renew.

Phil.

It ſeemeth then by your ſpeeches, that ſome which are not regenerate, do in ſome things excell the children of God.

Theol.

Moſt certaine it is, that ſome of them in outward gifts, and the outward cariage of themſelues, doe goe beyond ſome of the elect.

Phil.

Shew me I pray you in what giftes.

Theol.

In learning, diſcretion, iuſtice, temperance, prudence, patience, liberalitie, affabilitie, kindneſſe, curteſie, good nature, & ſuch like.

p. 21Phila.

Me thinketh it ſhould not be poſſible.

Theol.

Yes truely. For ſome of Gods deare children, in whom no doubt the inward worke is truly and ſoundly wrought; yet are ſo troubled & encombred with a crabbed and crooked nature, and ſo clogged with ſome maſter ſin; as ſome with anger, ſome with pride, ſome with couetouſneſſe, ſome with luſts, ſome one way, and ſome another: all which breaking out in them, doe ſo blemiſh them and their profeſſion, that they cannot ſo ſhine forth vntounto men, as otherwiſe no doubt they would; and this is their wound, their griefe, and their hart-ſmart, and that which coſteth them many a téere, and many a praier: and yet can they not get the full victorie ouer them, but ſtill they are left in them, as the pricke in the fleſh to humble them.

Phila.

Yet louelove ſhould couer a multitude of ſuch infirmities in Gods children.

Theol.

It ſhould doe ſo indeed: but there is great want of louelove, euen in the beſt: and the worſer ſort eſpying theſe infirmities in the godlie, run vponupon them with open mouth and take vponupon them to condemne them vtterly, and to iudge their hearts, ſaying; they be hypocrites, diſſemblers, and there is none worſe then they.

Phila.

But doe you not thinke that there be ſome counterfeits, euen amongſt the greateſt profeſſors?

p. 22Theol.

Yes, no doubt, there be, and alwaies hauehave béen ſome very hypocrites in the Church: but we muſt take héed of iudging and condemning all, for ſome. For it were very much to condemne Chriſt and his eleuen Diſciples, becauſe of one Iudas; or the whole Primitiue Church, for Ananias and Sapphira.

Phila.

But I hope you are of this minde, that ſome regenerate men euen in outward gifts, and their outward cariage, are comparable with any others.

Theol.

Queſtionleſſe, very many. For they being guided by Gods ſpirit, and vpheld by his grace, do walke very vprightly and vnblameably towards men.

Phil.

Yet there reſteth one ſcruple: for it ſeemeth verie ſtrange vntounto me, that men of ſo diſcreet cariage as you ſpeake of, and of ſo many good parts, ſhould not be ſaued. It is great pitie ſuch men ſhould be damned.

Theol.

It ſéemeth ſo vntounto vsus indéed: but God is onelyonly wiſe, and you muſt note, that as there be ſome infirmities in Gods children, which he correcteth with temporall chaſtiſements; and yet rewardeth their faith, louelove, and inward ſeruice and obedience, with eternall life: ſo there be ſome good things in the wicked, and them that are without Chriſt, which God rewardeth with temporall bleſſings; and yet p. 23puniſheth them eternally for their vnbeléefe and hardneſſe of heart.

Phila.

Now you hauehave reaſonably well ſatisfied me touching the doctrine of regeneration, and the manifold errours and deceits that are in it, and of it. I pray you let vsus now proceed: and firſt of all tell me, by what meanes the new birth is wrought.

Theol.

By the preaching of the word, as the1. Pet. 1. 23. Ioh. 15. 3. Act. 10. 44. Epheſ. 4. 3.1 Pet 1:23John 15:3Acts 10:44Eph 4:3 outward meanes; and the ſecret worke of the ſpirit, as the inward meanes.

Phila.

Many heare the word preached, and are nothing the better, but rather the worſe: what I pray you is the cauſe of that?

Theol.

Mens owne incredulity, and hardneſſe of heart: becauſe God in his wrath leaueth them to themſelues and depriueth them of his ſpirit, without the which, all preaching is in vaine. For except the ſpirit doe follow theAct. 16. 14.Acts 16:14 word into our hearts, we can find no ioy, taſte, nor comfort therein.

Phila.

Cannot a man attaine vntounto regeneration and the new birth without the word and the ſpirit?

Theol.

No verily: for they are the inſtruments & meanes, whereby God doth worke it.

Aſune.

Why may not a man hauehave as good a faith to God-ward, that heareth no Sermons, as he that heareth all the Sermons in the world?

p. 24Theol.

Why may not he, which eateth no meat, be as fat and as well liking, as he that eateth all the meat in the world? For is not the preaching of the word, the food of our ſoules?

Aſune.

I like not ſo much hearing of Sermons, and reading of the Scriptures, except men could keepe them better.

Theol.

Faithfull and honeſt hearers doe therefore heare, that they may be more able to obſerue and do. For a man cannot do the will of God before he know it: and he cannot know it without hearing and reading.

Antile.

I maruell what good men doe get by gadding to Sermons, and poring ſo much in the ſcriptures; or what are they better then others? there are none more full of enuy, and malice then they. They will doe their neighbour a ſhrewd turne as ſoone as any body; and therefore in mine opinion, they be but a company of hypocrites, and preciſe fooles.

Theol.

You iudge vncharitably. Full little doe you know what they feele, or what good Gods people get by hearing of his word. For the worke of the Spirit in the hearts of the elect is very ſecret, and altogether hid from the world, as it is written: The winde blowethIohn. 3. 8.John 3:8 where it liſteth, and thou heareſt the ſound thereof, but canſt not tell whither it goeth, or whence it commeth; So is eueryevery man that is p. 25borne of the ſpirit. And againe: The things of God knoweth no man, but the ſpirit of God.

Aſune.

Tuſh, tuſh; what needs all this a doe? If a man ſay his Lords praier, his Ten Commandements, and his Beliefe, and keepe them, and ſay no body no harme, nor doe no body no harme, and doe as he would be done to, hauehave a good faith to God-ward, and be a man of Gods beliefe, no doubt he ſhall be ſaued, without all this running to Sermons, and pratling of the Scripture.

Theol.

Now you powre it out indéede. you thinke you hauehave ſpoken wiſely. But alas, you hauehave bewraied your great ignorance. For you imagine, a man may be ſaued, without the word: which is a groſſe errour.

Aſune.

It is no matter: ſay you what you will, and all the Preachers in the world beſides: as long as Iſerue God, and ſay my praiers duly, and truely, morning and euening, and hauehave a good faith in God, and put my whole truſt in him, and doe my true intent, and hauehave a good minde to God-ward, and a good meaning; although I am not learned, yet I hope it will ſerue the turne for my ſoules health. For that God, which made me, muſt ſaue me: It is not you that can ſaue me, for all your learning, and all your Scriptures.

Theol.

You may very fitly be compared to a p. 26ſicke man, who hauing his braine diſtempered with heat, raueth, and ſpeaketh idlely, he cannot tell what. For the holy Ghoſt ſaith: HePro. 28. 9.Prov 28:9 that turneth away his eare from hearing the law, euen his praier ſhall be abhominable. And againe: he that deſpiſeth the word, he ſhall be deſtroied. Pro. 13: 13Prov 13:13So long therefore as you deſpiſe Gods word, and turne away your eare from hearing his Goſpel preached, all your prayers, your fantaſticall ſoruing God, your good meanings, and your good intents, are to no purpoſe; but moſt loathſome and odious in the ſight of God: as it is written: My ſoule hateth your new moones, and your appointed feaſtes, they are a burthen vntounto me, I am weary to beare them. When you ſtretch out your hands, I will hideEſa. 1. 14.Isa 1:14 mine eies from you: and though you make many praiers, I will not heare. For your hands are full of bloud. And againe the Lord ſaith by the ſame Prophet: He that killeth a bullocke, is as if he ſlew a man: hee that ſacrificeth aIſa. 66. 3.Isa 66:3 ſheepe, as if he cut off a dogs necke: he that offereth an oblation, as if he offered ſwines blood: he that remembreth incenſe, as if he bleſſed an idol. Where you ſée, the Lord telleth you his minde touching theſe matters: to wit, that all your praiers, ſeruices, good meanings, &c. are abhominable vntounto him, ſo long as you walk in ignorance, prophanenes, diſobedience, and contempt p. 27of the Goſpel. For he ſaith in the words immediately going before: To him wil I looke, euen to him that is poore and of a contrite ſpirit, and trembleth at my words.

Aſune.

I grant indeed for them that are idle and hauehave little to do, it is not amiſle now and then to heare a Sermon, and read the Scriptures: but we hauehave no leaſure, we muſt follow our buſineſſe, we cannot liue by the ſcriptures: they are not for plaine folke, they are too high for vsus, we will not meddle with them. They belong to Preachers and Miniſters.

Theol.

CHRIST ſaith: My ſheepe heare myIohn 10.John 10 voice, and I giuegive vntounto them eternal life. If therfore you refuſe to heare the voice of Chriſt, you are none of his ſheepe, neither can you hauehave eternall life. And in another place, our Lord Ieſus ſaith: He that is of God, heareth Gods word.Ioh. 8. 47.John 8:47 Ye therefore heare it not, becauſe ye are not of God. S. Paul writing to all ſorts of men, both rich and poore, high & low, men & women, yong and old, exhorteth, that the word of Chriſt may dwell plenteouſly in them all, in all wiſedome. Col. 3. 16.Col 3:16You ſée therefore that the Apoſtle would hauehave al ſorts of people, that hauehave ſoules to ſaue, to be wel acquainted with the ſcriptures. Therefore you may as well ſay, you will not meddle with God, with Chriſt, nor with euerlaſting life, as to ſay, you wil not meddle with the ſcriptures.

p. 28Aſune.

Well, I cannot reade, and therefore I cannot tell, what Chriſt, or what S. Paul may ſay: but this I am ſure of, that God is a good man (worſhipped might he be) he is mercifull, and that wee muſt be ſaued by our good prayers, and good ſeruing of God.

Theol.

You ſpeake fooliſhly and ignorantly in al that you ſay: hauing no ground for any thing you ſpeake but your own fanſie, and your own conceit: and yet you will beléeue your own fanſie againſt all Preachers, & againſt all that can be ſpoken out of the Word. But I praie you giuegive me leaue a little. If a man dreame that he ſhall be a king, and in the morning when he is awake perſwadeth himſelfe it ſhall be ſo, may hée not be iuſtly laughed at, as hauing no ground for it? euen ſo may all they which beleeue their owne dreams and phantaſies touching ſaluation: But it is true which Salomon ſaith: A foole beleeueth eueryevery thing: thatPro. 14. 15.Prov 14:15 copper is gold, and a counter an angel. And aſſuredly great reaſon there is, that he which will not beléeue God, ſhould be giuen ouer to beleeue the diuell, his dreame, and his fanſie.

Aſune.

I pray you inſtruct me better then.

Theol.

You had néed indéed to be better inſtructed: for the diuell hath ſlily deluded your ſoule, and caſt a miſt before your eies, making you beléeue the Crow is white, and that your p. 29eſtate is good before God, whereas indéed it is moſt wofull and miſerable.

Aſune.

Nay I defie the diuell, with all my heart. But I pray you tell me how it commeth to paſſe that I am thus deceiued.

Theol.

This it is that deceiueth you, and many others: that you meaſure your ſelues by your ſelues and by others: which is a falſe metwand. For you ſéeme to lie ſtraight, ſo long as you are meaſured by your ſelues, and by others: but lay the rule of Gods word vntounto you, and then you lie altogether crooked.

Aſune.

What other thing is there that deceiueth me?

Theol.

An other thing that deceiueth you, is your owne heart: for you know not your owne heart, but are altogether deceiued therein. ForIer. 17. 9.Jer 17:9 the heart is deceiueable aboue all things. He is a wiſe man and greatly enlightned that knoweth his owne heart. But you are blind, and know not what is within you: but dimly imagin you ſhal be ſaued, and hope you know not what of eternal life. And becauſe blindnes maketh you bold, you wil ſéeme to be reſolute in words, and ſay: it is pitty he ſhould liue, which doth any whit doubt of his ſaluation. And aſſuredly you ſpeake as you think, & as you know. For ought that you know to the contrary, it ſéemeth ſo: though indéed, and in truth, it is not p. 30ſo: for you are deluded with a falſe light. And ſometimes, no doubt, you hauehave pricks, gripes, terrors, and inward accuſations of conſcience, for all your bold and reſolute ſpéeches.

Aſune.

Truely I neuer heard ſo much before.

Theol.

That is, becauſe you ſhut your eyes, and ſtop your eares againſt God, and all goodneſſe. You are like the deafe Adder, which heareth Pſa. 58. 45.Ps 58:45not the voice of the Charmer, though he be moſt expert in charming.

Aſune.

Well then, if it be ſo, I would be glad now to learn, if you would teach me. And as you hauehave ſhewed me the meanes whereby the new birth is wrought: ſo now ſhew mee the certaine ſignes and tokens thereof: whereby all men may certainly know that they are ſanctified, regenerate, and ſhall be ſaued.

Theol.

There be eight infallible notes andEight infallible ſignes of ſaluation. Iohn 3. 3. Iohn 2. 5. …ſ. 119. 114 …ſ: 145. 18. Ro. 12. 11. Apo: 3. 19 Mat. 16. 24 Iob 1. 28. Eph. 4. 21. Phil. 4. 8.John 3Rom 12:11Matt 16:24Job 1:28Eph 4:21Phil 4:8 tokens of a regenerate minde, which may well be tearmed the eight ſignes of ſaluation: and they are theſe:

A louelove to the children of God.

A delight in his word.

Often and feruent prayer.

Zeale of Gods glory.

Deniall of our ſelues.

Patient bearing of the croſſe, with profit, and comfort.

Faithfulneſſe in our calling.

p. 31Honeſt, iuſt, and conſcionable dealing in all our actions amongſt men.

Phila.

Now that you hauehave ſhewed vsus the euident ſignes of mans ſaluation: ſhew vsus alſo the ſignes of condemnation.

Theol.

The contraries vntounto theſe are manifeſtEight ſignes of condemnation. ſignes of damnation:

No louelove to the childen of God.

No delight in his word.

Seldome and cold praiers.

Coldneſſe in Gods matters.

Truſting to our ſelues.

Impatience vnderunder the Croſſe.

Vnfaithfulneſſe in our calling.

Vnhoneſt and vnconſcionable dealing.

Phila.

No doubt, if a man be infected with theſe, they be ſhrewd ſignes that a man is extreamly ſoule-ſick, and in a very dangerous caſe. But are there not yet more euident and apparant ſignes of condemnation then theſe?

Theol.

Yes verily. There be nine very cleareNine manifeſt ſignes of damnation. and manifeſt ſignes of a mans condemnation.

Phila.

I pray you, let me heare what they be.

Theol.

Pride.

Whoredome.

Couetouſneſſe.

Contempt of the Goſpell.

Swearing.

Lying.

p. 32Drunkenneſſe.

Idleneſſe.

Oppreſſion.

Phila.

Theſe be groſſe things indeed.

Theol.

They may not vnfitly be termed the nine Beelzebubs of the world: and he that hath theſe ſignes vponupon him, is in a moſt wofull caſe.

Phila.

What if a man be infected with ſome two or three of theſe?

Theol.

Whoſoeuer is infected with thrée of them, is in great danger of loſing his ſoule. For all theſe be deadly venome, and ranke poiſon to the ſoule: and either the thrée firſt, or the thrée laſt, or the middle thrée, are enough to poiſon the ſoule, and ſting it to death. Nay, to ſay the truth, a man were as good gripe a toad, and handle a ſnake, as meddle with any one of theſe.

Phila.

Is eueryevery one of them ſo dangerous?

Theol.

Queſtionleſſe. For they be the very Plague-ſores of the ſoule. If any man hauehave a Plague-ſore vponupon his body, we vſe to ſay Gods tokens are vponupon him, Lord hauehave mercy on him. So we may truly ſay, if any man be thorowly and totally infected at the heart with any one of theſe, Gods tokens are vponupon his ſoule, Lord hauehave mercy on him.

Phila.

Many do not thinke theſe to be ſuch dangerous matters as you make them, & many p. 33there be which make light of them.

Theol.

True indéed: For the moſt part of men are altogether ſhut vp in blindneſſe, and hardneſſe of heart, hauing neither ſight nor féeling of their ſinnes; and therefore make light of them, thinking there is no ſuch danger.

Phila.

It is moſt certaine, that men are giuen to leſſen and extenuate their ſins; or elſe, to hide them, and dawbe them ouer with many cunning ſhifts, and vaine excuſes. For men are euer readie to take couert, and will writhe and wreath (like ſnakes) to hide their ſins: yea, if it were poſſible, to make ſinne no ſinne, to make vertue vice, and vice vertue. Therefore I pray you lay open vntounto me out of the ſcriptures, the grieuouſneſſe, and vglineſſe of their ſinnes.

Theol.

The ſtinking filthines of theſe ſins is ſo great and horrible, that no tongue or pen of man is ſufficient fully to manifeſt and lay open the ſame, according to the proper nature and being thereof: yet notwithſtanding, I wil do my indeuour to lay them open in ſome meaſure, that all men may the more loath them.

Phila.

I pray you then, firſt of all beginne with Pride.

Theol.

You ſay well: For that indéed may well ſtand in the fore-front, ſith it is a maſterdiuell, and the maſter pocke of the ſoule.

Phila.

Shew mee out of the Scriptures, that p. 34pride is ſo grieuous and loathſome.

Theol.

SALOMON ſaith: EueryEvery one that isPro. 16. 5.Prov 16:5 proud in heart, is abhomination to the Lord. Which plainely ſheweth, that God doth deteſt and abhorre proud men. And is it not a fearfull thing, think you, to be abhorred of God? And in the ſame Chapter, verſ. 18. he ſaith: Pride goeth before deſtruction, and an high mind before the fall. Wherein he ſheweth that pride is the forerunner of ſome deadly down-fall, either by diſgracing or diſplacing. For it is an old and true Prouerbe: Pride will hauehave a fall. And oftentimes when men are moſt lifted vp, then are they néereſt vntounto it: as the examples of Haman, Nabuchadnezzar, and Herod, do plainely declare. When the Milt ſwelleth, the reſt of the body pineth away: Euen ſo, when the heart is puft vp with pride, the whole man is in danger of deſtruction. Moreouer the holy ghoſt ſaith: The Lord will deſtroy the houſe of the proud.Pro. 15. 24 Iob 11. 5 & 15. Iob 20. 26.Prov 15:24Job 11:5Job 11:15Job 20:26 Iob ſaith of ſuch kinde of men: The ſparke of his fire ſhall not ſhine: feare ſhall dwell in his houſe, and Brimſtone ſhall be ſcattered vponupon his habitation. And in another place, he ſaith; The fire, which is not blown, ſhal deuoure him. Iob 23. 13Job 23:13Me thinketh therefore if there were any ſparke of grace in vsus, theſe terrible ſpéeches of the holy ghoſt might ſerue to humble vsus, and pull downe our pride; eſpecially ſith the Scriptures doe affirme p. 35that God reſiſteth the proud, and ſetteth himſelfe, exprofeſſo, againſt them; & therfore wo vntounto them: for if God take againſt a man, who can reclaim him? for he doth whatſoeuer he wil.

Phil.

But tell me, I pray you, when you ſpeake againſt pride, what pride it is that you meane?

Theol.

I meane all pride, both that which is inward in the heart, & that alſo which breaketh out in mēs forheads; I mean that which apparantly ſheweth it ſelf in mens words & works.

Phila.

Do you mean alſo pride of mens gifts?

Theo.

Yes ſurely; for there is no pride worſe or more dangerous then that. Beware, ſaith one, of ſpiritual pride; as to be proud of our lerning, wit, knowledge, reading, writings, ſermons, praiers, godlines, policy, valor, ſtrength, riches, honor, birth, beauty, authority. For God hath not giuen ſuch gifts vntounto men, to the end they ſhould make ſale-ware of them, and ſet them a ſunſhining, to behold; ſeking only themſelues with their gifts, the vaine praiſe of the multitude, and applauſe of the people: ſo robbing God of his honor, and proudly arrogating to themſelues, that which is due vntounto God; which is the praiſe of his gifts. But he hath giuen his gifts to an other end: namely, that we ſhould vſe them to his glory, and the good of others (either in church or common-wealth) eſpecially of thoſe which doe moſt concerne vsus.

p. 36Phila.

Yet we ſee commonly, men of greateſt gifts are moſt proud.

Theol.

True indéed: For the fineſt cloth is ſooneſt ſtained. And as wormes ingender ſooner in ſoft and tender wood, than in that which is more hard and knotty: and as moths do bréed ſooner in fine wool, then in courſe flocks: Euen ſo pride, and vaine-glory, doe ſooner aſſault an excellent and rare man in all kinde of knowledge & vertue, then an other of meaner gifts. And therefore pride is ſaid to ſpring out of the aſhes of all vertues. For men will be proud, becauſe they are wiſe, learned, godly, patient, humble, &c. Pride therefore may very fitly be compared to the crab-ſtock ſpeins, which grow out of the root of the very beſt apple-trée. Therefore to ſay the truth, this is one of the laſt engines and weapons, which the diuell vſeth for the ouerthrowing of Gods owne children: euen to blow them vp with pride, as it were with gunpowder. For as we ſée it come to paſſe in the ſiedge of ſtrong holdes, when no battery or force of ſhot will preuaile, the laſt remedy and policy is to vndermine it, and blow it vp with traines of gun-powder: ſo when Sathan can no way preuaile, againſt ſome excellent ſeruants of God, his laſt deuice is, to blow them vp with pride, as it were with gunpowder.

Phila.

I ſee it is a ſpeciall grace of God, p. 37for men of great gifts, to be humble minded; & he is an old man of a thouſand, which excelling in gifts, doth excel in humility; & the more gifts he hath, the more humbly he walketh: not contemning others; but eſteeming them better then himſelfe. For commonly we are the woorſe for Gods gifts; becauſe we hauehave not the right vſe of them; and againe, becauſe they ingender ſo much proud fleſh in vsus, that we had need daily to be corzied. Therefore God ſheweth great fauour & mercy to that man, whom he humbleth and taketh downe by any afflictions, or infirmities whatſoeuer. For otherwiſe, it is ſure, proud fleſh would altogether ouergrow vsus.

Theol.

You hauehave ſpoken the truth: for the Apoſtle2. Cor. 11.2 Cor 11 himſelfe confeſſeth, that he was tempted and troubled this way, & had like to hauehave béene puffed vp out of meaſure, with the abundance of his reuelations; but that God, in great mercy, ſent him a cooler, and a rebater; to wit, a pricke in the fleſh (which he calleth the meſſenger of ſathan) whereby the Lord cured him of his pride. And euen ſo doth he cure many of vsus, of our pride, by throwing vsus to ſathan, leauing vsus to our ſelues, and giuing vsus ouer, to commit ſome groſſe euill, euen to fal downe and breake our neckes; and all, to the end he may humble vsus, tame vsus, and pull down our pride, which he ſéeth we are heart-ſicke of. It is good for vsus p. 38therefore to be humble in the abundance of graces, that we be not proud of that which we hauehave, or that which we hauehave done. For humility in ſinne, is better then pride in well doing.

Phila.

Heerein ſurely appeareth the great wiſdome and mercy of God: that he ſo gratiouſly wringeth good out of euill, and turneth our afflictious, infirmities, fals and downe-fals, to his glory, and our good.

Theo.

It is moſt true. For euen as of the fleſh of a Uiper, is made a ſoueraigne medicine, to cure thoſe which are ſtung of a Uiper; and as Phyſitians expell poiſon with poiſon; ſo God, according to his maruellous wiſdome, doth of the infirmities which remaine in vsus after regeneration cure other more dangerous diſeaſes; as pride, vaine-glory, and preſumption. Oh, bleſſed therefore be his name for euer, which thus mercifully cauſeth all things to worke together for the good of his owne people; of whom theſe things are ſpecially to be vnderſtood!

Phila.

Is there no cauſe, why men of great gifts ſhould glory in their gifts?

Theo.

No ſurely, none at all. For the Apoſtle ſaith; Who ſeparateth thee? And what haſt1 Cor. 4.1 Cor 4 thou, that thou haſt not receiued? If thou haſt receiued it, why boaſteſt thou, as though thou haddeſt not receiued it? Where the Apoſtle plainely ſheweth, that no man is to be proud p. 39of his gifts; becauſe they are none of his own: he hath but receiued them to vſe. We count him worthy to be laughed at as a foole, who hauing borrowed braue apparell of others (as a ſilke gown, a ſatten doublet, a chaine of gold, veluet bréeches, &c.) ſhould proudly iet in the ſtréets in them, as if they were his owne: Euen ſo they are worthy to be Chronicled for fooles, which are proud of good gifts, which are none of their own. Therefore the Prophet Ieremy ſaith: Thus ſayth the Lord; Let not the wiſeIer. 9. 23.Jer 9:23 man glory in his wiſedome, nor the ſtrong man in his ſtrength, neither the rich man in his riches: but let him that glorieth glorie in this, that he vnderſtandeth and knoweth me. To this point alſo wel ſaith the Heathen Poet: No manTheocritus. can eſcape the puniſhment of pride; therefore in greateſt proſperitie be not puſſed vp.

Phil.

Yet it is a world to ſee, how proud, ſurly, haughty, ſtately, inſolent, and thraſonicall ſome be, becauſe of their gifts: they thinke they touch the clouds with their heads, and that the earth doth not bear them; they take themſelues to be petty Angels, or ſome wonderful wights. They contemne and diſdame all others which hauehave not the like gifts. They do contemptuouſly ouerlooke them, as a lion ſhould ouerlooke a mouſe, a king a begger; or, as wee ſay in a prouerbe, As the diuel ouer-looked Lincolne.

p. 40Theol.

Oh proud duſt! Oh haughty worms meat! If they would bring their hearts before God, and their conſciences, thoughts, and affections to be iudged by this Law, it would ſoone coole them, and take them downe well enough: they ſhould ſée their wants and imperfections to be ſo great, that they indéed ſhould hauehave no more cauſe to boaſt of their gifts, then the black-more hath of his whiteneſſe, becauſe his téeth are white. The holy Ghoſt cuts al our combes, and pulleth downe all pride of fleſh, when he ſaith: How ſmall a thing doth manMat. 16. 14.Matt 16:14 vnderſtand of God!

Phila.

I pray you, let vsus proceed to ſpeake of the outward and groſſe pride of the World: and firſt of all, tell me what you thinke of pride in apparrell.

Theol.

I thinke it to be a vanitie of all vanities, and a folly of all follies. For to be proud of apparrell, is, as if a théefe ſhould be proud of his halter, a begger of his clouts, a child of his gay, or a foole of his bable.

Phila.

Yet wee ſee how proud many (eſpecially women) be of ſuch bables. For when they hauehave ſpent a good part of the day in tricking and trimming, pricking and pinning, pranking and pouncing, girding and lacing, and brauing vp themſelues in moſt exquiſite manner, then out they come into the ſtreetes, p. 41with their Pedlers ſhop vponupon their backe, and cary their creſts very high, taking themſelues to be little Angels: or at leaſt ſomewhat more then other women. Whereupon they doe ſo exceedingly ſwell with pride, that it is to be feared they will burſt with it, as they walke in the ſtreetes. And truely we may thinke, the very ſtones in the ſtreet, & the beames in the houſes doe quake, and wonder at their monſtrous, intolerable, and exceſſiue pride. For it ſeemeth, that they are altogether a lumpe of pride, a maſſe of pride, euen altogether made of pride, and nothing elſe but pride, pride.

The.

You ſéeme to be very hot in the matter.

Aſune.

Marry, Sir, I like him the better: for the world was neuer ſo full of pride as it is now adayes.

Theol.

Alas, alas: indéed, who can hold his peace, at the pride of this age! What a thing is it, that fleſh and blood, wormes-meat, duſt and aſhes, durt and dung, ſhould ſo braue it out with their trim clouts, and that in the ſight of God, angels, and men? For the time wil come, when both they, and al their gay clouts ſhal be buried in a graue: yea, as Iob ſaith, The graueIob. 17. 14.Job 17:14 ſhall be their houſe, and they ſhall make their bed in the darke. And then ſhall they ſay to corruption; Thou art my Father: and to the worme: Thou art my Mother and my ſiſter. p. 42What then ſhal it auaile thē, thus to hauehave ruffled it out in all their brauery, when as ſuddenly they ſhal go downe to deſtruction? What did it profit the rich man, to be ſumptuouſly cloathed, & fare deliciouſly eueryevery day, when his body was buried in the duſt & his ſoule in hel fire?

Aſune.

I pray you, Sir, what ſay you to theſe great ruffes, which are borne vp with ſupporters, and rebatoes, as it were with poſt and raile?

Theol.

What ſhould I ſay? but God be mercifull vntounto vsus. For ſuch things do draw downe the wrath & vengeance of God vponupon vsus al: & as the Apoſtle ſaith: For ſuch things ſake, the wrathCol. 3. 6.Col 3:6 of God cōmeth vponupon the children of diſobedience. And truly, truly, we may wel feare that God wil plague vsus for our abhominable pride.

Aſune.

What ſay you then to theſe doubled and redoubled ruffes, which are now in common vſe, ſtrouting fardingales, long locks, foretufts, ſhag-haire and al theſe new faſhions which are deuiſed and taken vp eueryevery day?

Theol.

I ſay, they are farre from that plainneſſe, ſimplicitie, and modeſty, which hath béen in former ages, our fore-fathers knew no ſuch things. It is recorded of William Rufus, ſometimeGraftons Chron. King of this Land, that when his Chamberlaine on a time brought him a new paire of hoſe, he demaunded of him what they coſt: who p. 43anſwered, thrée ſhillings. Whereat the King being ſomewhat mooued, commaunded him to prepare him a paire of a marke. If Kings were then thought to excéed, that beſtowed a Marke vponupon a paire of hoſe, what is it to be thought of many meane men in theſe our daies, (yea ſuch as hauehave no liuing, and are ſearſe of any good calling) which beſtow as much vponupon one paire, as the King did vponupon two, when he was thought moſt of all to excéed? But alas, alas, we hauehave paſſed all bounds of modeſty and meaſure: there is no hoe with vsus. Our land is too heauy of this ſinne. For the pride of all Nations, and the follies of all Countries are vponupon vsus; how ſhall we beare them? And as for theſe new faſhions, the more new they be, the more fooliſh and ridiculous are they. For with our new faſhions, we are growen cleane out of faſhion. If we had as many faſhions of our bodies, as we hauehave of our attire, we ſhould hauehave as many faſhions as fingers and toes. But vaine men and women, doe apparently ſhew their vaine minds, by following ſo greedily ſuch vain toies and faſhions.

Aſune.

It was neuer good world, ſince ſtarching and ſteeling, buskes, and whale-bones, ſupporters, and rebatoes, full moones, and hobby-horſes, painting and dying, with ſelling of fauour and complexion, came to be in vſe. For p. 44ſince theſe came in, couetouſneſſe, oppreſſion and deceit hauehave increaſed. For how elſe ſhould pride be mainteined? And ſure it is, within theſe thirty yeeres, theſe things were not knowen, nor heard of. And what ſay you then to painting of faces, laying open of naked breaſts, dying of haire, wearing of periwigs, and other haire coronets and top-gallants? And what ſay you to our artificiall women, which will be better then God hath made them? They like not his handy worke, they will mend it, and hauehave other complexion, other faces, other haire, other bones, other breaſts, and other bellies, then God made them.

Theol.

This I ſay: that you and I, and all the Lords people, hauehave great and iuſt cauſe of mourning, wéeping, and lamentation, becauſe ſuch abhomination is committed in Iſrael. Dauids Pſ. 11. 9.Ps 11:9eies guſhed out with riuers of téeres, becauſe men kept not Gods lawes: and an horrible feare came vponupon him, becauſe men forſookeIere. 9. 1.Jer 9:1 the law of God. Ieremy did ſigh in ſecret, wiſhing that his head were ful of water, & his eies a fountaine of téeres, becauſe of the ſins of theNeh. 13.Neh 13 people. Nehemiah mourned for the tranſgreſſiō of Gods people. Lots iuſt ſoule was vexed with the vncleane conuerſation of the Sodomites: & ſhall we mourn nothing at all for theſe things? ſhall we be no whit grieued for the pride of our p. 45land? ſhall we ſhed no téeres for ſuch horrible & intolerable abhomination? They are odious in the ſight of God and men: the aire ſtinketh of them. It is Gods maruellous patience, that the diuel doth not carry them away quicke, and rid the earth of them: or that fire & brimſtone doth not come downe from heauen & conſume them.

Antil.

You are too hot in theſe matters of attire: you make more of them, then there is cauſe.

Aſune.

I conne him thanke; Gods bleſſing on his heart; I ſhall louelove him the better, while I know him: becauſe he is ſo earneſt againſt ſuch ſhamefull and deteſtable pride. Is it not a ſhame, that women, profeſſing true Religion, ſhould make themſelues ſuch pictures, puppets, and peacockes, as they doe? And yet I heare few preachers in the pulpit ſpeake againſt it.

Antil.

I maruell you ſhould be ſo earneſt in matters of apparell. You know well enough, that apparell is an indifferent thing: and that Religion, and the kingdome of God doth not conſiſt in theſe things.

Theol.

I know right well, that apparell in it owne nature is a thing indifferent: but lewd, wanton, immodeſt, and offenſiue apparell is not indifferent. For all ſuch abuſe taketh away the indifferency of them, and maketh them ſinfull and euill, by circumſtance. For otherwiſe, why ſhould the Lord threaten by his Prophet, p. 46that he would viſit the Princes, and the Kings children and all ſuch as were clothed with ſtrange apparell, that is, the faſhions of other countries: Zeph. chap. 1. 8. Againe; why ſhould the Lord ſo plague the proud dames, and minſing minions of Ieruſalem, for their pride and vanity in attire, if there were no euill in ſuch kinde of abuſe? the Lord ſaith thus, in the third of Eſay, againſt thoſe braue & gallant dames; Becauſe the daughters of Zion are haughty, and walke with ſtretched-out neckes and with wandring eies, walking and minſing as they go, and make a tinkling with their feet: therefore ſhall the Lord make the heads of the daughters of Zion bald, and the Lord ſhall diſcouer their ſecret parts. In that day ſhall the Lord take away the ornament of the ſlippers, and the calles, and the round tires, the ſweet bals, and the bracelets, and the bonnets, the tiers of the head, and the ſtops, the head-bands, and the tablets, the earrings, the rings, and the mufflers, the coſtly apparell, and the vailes, and the wimples, and the criſping pinnes, and the glaſſes, and the fine linnen, and the hoods, and the lawnes. And in ſtead of ſweete ſauour, there ſhall be ſtinke; and in ſtead of a girdle, a rent: and in ſtead of dreſſing of the haire, baldneſſe: and in ſtead of a Stomacher, a girding of Sacke-cloth, and burning in ſteade of beautie. Then p. 47ſhall her gates mourne and lament: and ſhee being deſolate, ſhall ſit vponupon the ground.

Thus we ſée how terrible the Lord threatneth the gallant dames of Ieruſalem for their exceſſiue and abhominable pride. And this may wel be a Mirrour for the proud minions of our age, which aſſuredly may well feare, the Lord will bring ſome ſuch iudgement vponupon them, as hée did vponupon the daughters of Ieruſalem. For their ſin is as great in this kinde, as was the daughters of Zion: and God is the ſame God now that he was then, to puniſh it.

Antile.

Tuſh: neuer ſpeake ſo much of theſe matters of apparell. For we muſt doe as others doe, and follow the faſhion: or elſe wee ſhall not be eſteemed.

Theol.

If you follow them not, you ſhall be more eſtéemed of God, of his Angels, Saints, and all good men. As for all others, if you eſtéeme them more then theſe, you ſhew what you are.

Antil.

Well, for all that, ſay you what you will, pride is in the heart, and not in the apparell. For one may be proud of plaine apparell, as well as of coſtly. And ſome are as proud of their falling bands, and little ſets, as others are of their great ruffes.

Theol.

You ſpeake fooliſhly. For how know you that? can you iudge mens hearts & inward p. 48affections? Can you ſay, when mens and womens apparell is ſober, modeſt and Chriſtian-like, that they hauehave proud hearts, & are proud of that attire? You goe very farre indéed, to iudge the heart. You ought to iudge charitably of ſuch as goe ſoberly and modeſtly attired: euen that their heart is according to their attire. As for you, we may rather thinke your heart is vaine, light, and fooliſh: becauſe your attire doth ſtrongly argue it: And as the Prophet ſaith: The triall of your countenance teſtifiethEſay 3. 9.Isa 3:9 againſt you: you declare your ſinnes as SODOME, and hide them not.

Antile.

I pray you then ſet downe ſome rules for apparell out of the Scripture.

Theol.

I may well ſet downe what I will: but ſurely moſt men and women will do what they liſt. For verily it may be thought that many of this age hauehave forſworn God, & his word, & al goodneſſe. For they are come to this point, let God ſay what he will, they will do what they liſt. For as the Prophet ſaith; They hauehave made a couenant with Hell, and with death, and are growen to an agreement: Eſay 28. 15. And I doe verily thinke, if God himſelfe ſhould come downe from Heauen in his owne perſon, and diſſwade men and women from this vanitie of apparell, yet would they ſtill vſe it, as it were in deſpite of God, and as it were to anger him p. 49the more. For they are ſo extraordinarily enamoured, and ſo immoderately delighted with it, and do ſo continually, and altogether dote on it, and are ſo wood mad of it, that they will hauehave it, though men and angels, and all the world ſay nay: nay, which is more, though they ſhould go to the diuel quicke with it. And therfore it is but loſt labour to ſpeake againſt it, preach againſt it, or write againſt it. It is but euen to plough the ſea, or knocke at a deafe mans doore: for there is no hope of any reformation. OnelyOnly this we gaine, that the world is reprooued and conuicted of ſinne: and theſe things ſhall ſtand in record againſt them, in the laſt day: ſo that they may ſay, they had a faire warning, and that there was a Prophet amongſt them.

Philaga.

Yet for all this I pray you ſet vsus downe ſome directions and rules, out of Gods holy booke, concerning attire. For albeit ſome bee very bad and outragious in theſe things, yet there be ſome others which are well diſpoſed, and will (no doubt) make ſome conſcience to frame themſelues according to the rules of Gods word.

Theol.

Well then, for their ſakes which are well diſpoſed, I will ſet downe ſome few directions. Saint Paul in 1. Tim. 2. 9. willeth that women ſhould array themſelues in comely apparell, with ſhame faſtneſſe and modeſty, as tecommeth p. 50women that profeſſe the feare of God: and not with broydered haire, or gold, or pearles or coſtly apparell. The Apoſtle Saint Peter giueth like rules alſo: for he ſaith, ſpeaking1. Pet. 3. 3.1 Pet 3:3 of Chriſtian matrones, and profeſſors of holy Religion, that their apparell muſt not be outward, that is, not conſiſt ſo much in outward brauery (as broydered haire, gold put about, &c.) as it muſt be inward; that the hid man of the hart may be clothed with a meeke & quiet ſpirit: which is a thing before God much ſet by. For after this manner, ſaith he, in times paſt, the holy women, which truſted in God, did attire themſelues: as Sara, Rebecca, Rachel; and ſuch like ancient and graue matrones.

Phila.

Wherein doth this inward cloathing ſpecially conſiſt?

Theol.

In foure things, which are ſet downe in the forenamed places: to wit, ſhamefaſtnes, modeſty, a quiet ſpirit, and a méeke ſpirit.

Phila.

Theſe be fine ſuites of apparell, indeed. I would all women would put them on, and neuer put them off, but weare them continually. For they are the better for wearing, though all other apparell be the worſe.

Theol.

If women would decke themſelues inwardly with theſe foreſayd vertues, they would be vntounto them as ornaments of gold, and iewels of pearle. For the woman that feareth p. 51Pro. 30. 1.Prov 30:1the Lorde ſhall be praiſed.

Phila.

But nowe I pray you ſir, ſet downe your iudgement for outward attire.

Theol.

This is all that I can ſay, touching that point, that it muſt be as the Apoſtle ſaith; Comely, decent, handſome, neat and ſéemely; not light, nor wanton, not laſciuious, not immodeſt, not offenſiue.

Phila.

But who ſhall iudge what is comely, ſober, handſome modeſt, &c: For eueryevery man and woman will ſay, their apparell is but decent and cleanly, how gallant, braue, and flaunting ſo euer they be.

Theol.

Herein the examples of the moſt godly, wiſe, graue, and modeſt men and women are to be followed: for who can better iudge what is comely, ſober and modeſt, then they?

Phila.

But we ſee ſome; euen of the better ſort, in this matter are a little infected, run out, and goe beyond their bounds.

Theol.

The more is the pity. But alas, we ſée the ſway of the time and the rage of the ſtreame is ſo violent, that it carrieth before it whatſoeuer is not ſetled, and very déepe rooted. And ſome godly and wel diſpoſed perſons, whoſe hearts are not with theſe things but with God, are notwithſtanding perforce earied away with the violence of the wind, and tide: whoſe caſe, though it cannot well be defended, or excuſed; p. 52yet it is much to be pitied and lamented.

Phil.

HaueHave you any further directions, touching this point▪

Theol.

There is one thing yet more to be added: to wit, that attire be according to mens places, callings and degrées. For that is not ſéemely for one, that is ſéemely for another: that becomes not one mans place, that becommeth anothers: For that is not méet for poore men, which is méet for rich men: nor that méet for meane men, which is méet for men of note and great place.

Phila.

Then you thinke it lawfull for kings, princes, and great perſonages, to weare peerle, golde, ſiluer, veluet, &c.

Theol.

Queſtionleſſe, it is lawfull for ſuch in ſober manner and eaſure, to weare the moſt coſtly and precious things which the earth can affoord: and that, to ſet out the magnificence, pompe, and glory of their places. And therefore ſuch things are in them moſt comely and decent.

Phils.

But now adaies, few will keepe within compaſſe, few will know their places: but the moſt part run beyond their bounds, and leape quite out of their ſockets.

Theol.

True indéed. For now adaies, meane gentlewomen, yea ſome gentlewomen of their owne making, will ruffle it, and braue it out, in their attire, like Counteſſes and Ladies of p. 53honour. Plaine folke alſo, in the Countrey, will flaunt it like Courtiers, and like good gentlemen, and gentlewomen: and they ſée me to ſay in their hearts, Fie of this plainneſſe, wée will no more of it, wée will not take it as wée hauehave done. So that now the old prouorbe is verified: EueryEvery Iacke will be a gentleman, and Ione is as good as my Lady. For now we cannot, by their apparell, diſcerne the maide, from the Miſtres: nor the waiting gentlewoman, from her Lady. And thus we ſée, in this matter of apparell, how all is out of ioynt.

Phila.

Is there any more to be ſaid, in this eaſe?

Theol.

There is yet another thing to be reſpected, in this matter of attire.

Phila.

What is that?

Theol.

That it be according to mens abilities. For it is lamentable to conſider, how poore men and women, poore hyred ſeruants, milkemaides, and ſuch like, goe quite beyond their abilitie. And more lamentable, to ſée what wretched▪ and ill-fauoured ſhifts they make, to compaſſe theſe things: ſo ſharpe and ſo eagerly, are they ſet vponupon them.

Phila.

Well Sir, now you hauehave ſufficiently rolled the ſtone, and at large ſatiſfied vsus touching the matter of pride; which is the firſt ſigne of condemnation. Now proceede to the ſecond, p. 54which is who redome; and vnfold vntounto vsus out of the Scriptures, the dangers thereof.

Theol.

Salomon in his Prouerbs, ſaith: ThatPro 22. 14Prov 22:14 the mouth of a ſtrange woman, or an harlot, is as a deepe pit: he, that is a dereſtation to the Lord, ſhall fall therein. Wherein he plainly ſheweth, that thoſe whom God deteſteth, and is excéeding angry with, are giuen ouer to this vice. And, in another place, he ſaith: An whorePro. 23. 17Prov 23:17 is as a deepe dit oh, and as a narrow pit. Noting thereby, that if a man be once fallen in with an harlot, he ſhall as hardly get out againe, as a man that is plunged into a very déepe & narrow pit, where he can ſcant ſtir himſelfe. The ſame Salomon, in the booke of Eccleſiaſtes, yeeldethEccl. 7. 28.Eccl 7:28 vsus the reaſon héerof: namely, becauſe ſhée is as nets, ſnares & bands: wherein if a man be once taken he is faſt enough for getting out. I finde, ſaith he, more bitter than death, the woman, whoſe heart is as nets and ſnares, and her hands as bands. He that is good before God ſhall beEccl. 7. 28.Eccl 7:28 deliuered from her: but the ſinner ſhal be taken by her. We do therfore plainly ſee, in what a labyrinth & dangerous caſe they be, that are left o… God, and giuen ouer to whoredome and harlots. And therfore it is ſaid: Deſire not her beauty in thine heart▪ neither let her eie-lids catchPro. 26. 5.Prov 26:5 thee. For, by a whoriſh woman, a man is broght to a morſell of brend: and the adultereſſe hunteth p. 55for life, which is precious. Againe, he ſaith: Albeit the lips of an harlot drop as an honiecombe,Pro. 5. 3. 4.Prov 5:3Prov 5:4 & the roofe of her mouth is fofter then oile; yet her latter end is bitter as worm-wood, and as ſharpe as a two edged ſword. All theſe prudent ſpeeches of the holy Ghoſt, doe moſt euidently ſhew vntounto vsus, what a feareful thing it is to commit whoredome, and ſo to fall into the hands of whores and harlots. Therefore IobIob 36. 14.Job 36:14 ſaith of the wicked: Their ſoule dieth in youth, and their life among the whore-mongers.

Phila.

You hauehave very well ſhewed, out of Gods booke, the great danger of whoredome and adultery. And it is greatly to be lamented, that men in this age, make ſo light of it as they doe, and that it is ſo common a vice: nay, that ſome (alas, with griefe I ſpeake it) doe profeſſe it, liue by it, and proſtitute themſelues wholly vntounto it.

Theol.

Such men and women may iuſtlie feare the plaguing hand of God: for the Lord ſaith, by his Prophet: Though I fed them toIer. 5. 8.Jer 5:8 the full, yet they commited adultery, and aſſembled themſelues by companies in harlots houſes. They roſe vp in the morning like fed horſes: eueryevery man neigheth after his neighbours wife. Shall I not viſit for theſe things (ſaith the Lord▪) Shall not my ſoule be auenged on ſuch a nation as this?

p. 56Phila.

Me thinketh, if men were not altogether hardned in this ſinne, and euen paſt feeling, and paſt grace, this threatning and thundring of God himſelfe from heauen, ſhould terrifie them.

Theol.

A man would thinke ſo indéede: but now we may take vp the old complaint of the Prophet: I hearkened and heard, and loe noIer. 28. 6.Jer 28:6 man ſpake aright: no man repented him of his euill, ſaying: What hauehave I done? EueryEvery one turned to their race, as the horſe ruſheth into the battell.

Antile.

Tuſh, whoredome is but a tricke of youth, and wee ſee all men hauehave their imperfections.

Theol.

You ſpeake prophanely, and wickedly:1. Cor. 10. 8.1 Cor 10:8 For, ſhall wee count that but a trick of youth, for the which the Lord ſmote thrée and twenty thouſand of his owne people in one day? Shall we count that but a trick of youth, for the which2. Sam. 12. 10.2 Sam 12:10 the Lord threatned Dauid, his owne ſeruant, that the ſword ſhould neuer depart from his houſe? Shall we count that but a trick of youth,Geneſ. 24. 25.Gen 24:25 for the which Hamor and Shechem, the father and the ſonne, and many other, both men, women and children, were cruelly murdred by Simeon and Leui, the ſonnes of Iacob? Shall we count that but a trieke of youth, for the which1. Sam. 2. 22.1 Sam 2:22 the Lord ſlew Hophni and Phineas, the two p. 57ſonnes of Eli the Prieſt, in the battell of the1. Sam. 4. 11.1 Sam 4:11 Philiſtines? Shall we thus ſet all at ſix and ſeuen, and make light of ſuch horrible villanies? Doth not the ſeueritie of the puniſhments ſhew the greatneſſe of the ſinne? Doth not the Apoſtle ſay: Theſe things came vponupon them for our1. Cor. 10. 11.1 Cor 10:11 enſamples, vponupon whom the ends of the world are come: and yet you paſſe it ouer with a tuſh, and a tricke of youth: as if God were to be dallied with. No, no, be not deceiued; God is not mocked. They which will not be mooued now in hearing, ſhall one day be cruſhed in pieces in féeling. And they which now call whordome a tricke of youth, ſhall one day howle and crie, yell and yelpe, for ſuch trickes, with woe and alas that euer they were borne.

Antil.

Oh ſir you muſt beare with youth, youth you know is fraile; and youth will be youthfull, when you hauehave ſaid all that you can.

Theol.

Yes, but God doth allow no more libertie vntounto youth, then vntounto age: but bindeth all, vponupon paine of death, to the obedience of his commandements. The Apoſtle ſaith: LetTit. 2. 6.Titus 2:6 yoong men be ſober minded. Dauid ſaith:Pſal. 119. 9.Ps 119:9 Wherewith ſhall a yoong man cleanſe his way? In taking heede thereto according to thy worde. The wiſe man ſaith: Remember thyEccl. 12. 1.Eccl 12:1 Creator, in the dayes of thy youth. And further addeth: that if they will needes follow their p. 58luſts, their pleaſures, and their owne ſwinge: yet in the end he will bring them to iudgement, arraigne them, condemne them, and tame them in hell fire well enough.

Phila.

Yet we ſee, men are ſo violently carried after their luſt, and ſo deſperately bent, that they will hauehave the preſent ſweet and pleaſure of ſin, come of it what will. Come ſickneſſe, come death, come hell, come damnation, they are at a point: they will pay the higheſt price for their luſtes. They will purchaſe their pleaſures with the loſſe of their ſoules. Oh wofull purchaſe: O damnable pleaſures.

Theol.

Swéet meat will hauehave ſower ſawce, and a dramme of pleaſure, a pound of a ſorrow. Such curſed catifes ſhal at laſt pay a deare ſhot for their pleaſures. Such deſperate wretches ſhall one day know (to their euerlaſting woe) what it is to prouoke God, & to ſin with ſo high an hand againſt him. They ſhall well know in ſpight of their hearts, that vengeance is prepared for the wicked, and that there is a God that iudgeth the earth. Let al men therfore take héed in time. For whoremongers and AdulterersHeb. 13. 4.Heb 13:4 God will iudge. And the Apoſtle ſaith flatly, That whoremongers and Adulterers ſhall not1. Cor. 6. 9. Heb. 12.1 Cor 6:9Heb 12 inherit the kingdome of God. Let therefore no fornicator, or vncleane perſon, bee found amongſt vsus, as was Eſau. But let vsus abſtain from p. 591. Pet. 2.1 Pet 2fleſhly luſts, which fight againſt the ſoule: And let eueryevery one know how to poſſeſſe his veſſell in holineſſe and honour, and nor in the luſt of concupiſcence, as the Gentiles which know not God. 1. Theſſ. 4. 5.

Héerein let vsus conſider the wiſe ſpéech of an ancient Father: Sinne, while it is in dooing,Chryſoſt. Math. miniſtreth ſome pleaſure; but when it is committed, the ſhort pleaſure thereof vaniſheth awaie, and long ſorrow commeth in ſtead of it. Neither let vsus héere reiect the ſaying of a wiſe Heathen: Shunne pleaſure, for feare ofIſocrates ad Deme. ſmart. Sowre things follow ſweet, and ioy heauineſſe.

Antile.

Yet for all this, you ſhall not make me beleeue, that whoredome is ſo hainous a mattter. You make more of it then it is.

Theol.

True indéed. For you, and ſuch as you are, will beléeue nothing againſt your luſts, and fleſhly delights: and that is the cauſe why you are deafe on this eare. I will therfore adde a word or two more (out of the oracles of God) to that which hath vin ſpoken. The wiſe king ſaith: He that committeth Adulterie withPro. 6. 32.Prov 6:32 women, deſtroieth his owne ſoule: and ſo is acceſſarie to his owne death, which is no ſmall matter. For wée vſe to ſay, if a man hang himſelfe, drowne himſelfe, or any manner of way make away himſelfe: that he was curſed p. 60of God, that Gods hand was heauie againſt him, that the diuell ought him a ſhame, and now he hath paid it him. And all the countrey rings of ſuch a ſtrange accident, when, and where it falleth out: and the Crowner of the Countrey doth ſit vponupon it. How much more may all the world wonder at this, that a man ſhould deſtroy his owne ſoule, and wittingly and willingly caſt away himſelfe for euer! Now the holy Ghoſt ſaith: the Adulterer doth ſuch an act, giueth ſuch a venture, and willingly murthereth himſelfe. Oh, therefore woe vntounto him, that euer he was borne. For ſure it is that great Crowner of heauen, that crownes whom hée will crowne, ſhal one day ſit vponupon it, and giuegive iudgement. Moreouer, as the Adulterer ſinneth againſt his ſoule: ſo alſo he ſinneth againſt his bodie after a ſpeciall manner, as witneſſeth the1. Cor. 6. 18.1 Cor 6:18 Apoſtle. Alſo he ſinneth againſt his goods and outward eſtate: as the holy man Iob teſtifieth, ſaying: Adulterie is a fire, that deuoureth toIob 31. 12.Job 31:12 deſtruction, and it will roote out all our encreaſe. Furthermore he ſinneth againſt his name. For the Adulterer ſhall finde a woundPro. 6. 33.Prov 6:33 and diſhonour: and his reproch ſhall neuer be put away.

Item, he ſinneth againſt his wife: who is his companion and the wife of his couenant. And God ſaith, in the ſame place: Let none p. 61treſpaſſe againſt the wife of his youth: keepe your ſelues in your ſpirit, and tranſgreſſe not. Laſt of all he ſinneth againſt his children and poſteritie: as the Lord ſaid to Dauid: Becauſe2. Sam. 12. 10.2 Sam 12:10 thou haſt deſpiſed me, and done this, therefore the ſword ſhall neuer depart from thy houſe. Beholde I will raiſe vp euill againſt thee, out of thine owne houſe. Now therefore, to conclude this point, we may ſée how many deadly wounds men make in themſelues, by committing of adultery. They wound themſelues in their ſoules. They wound themſelues in their bodies. They wound themſelues in their goods. They wound themſelues in their names. They wound themſelues in their wiues, and in their children. What man, except he were ſtark mad, would thruſt in himſelfe, in ſo many places, at once? The adulterer, with his owne ſin of adulterie, maketh all theſe deadly wounds in himſelfe. And it is a hundred to one he will neuer get them cured, but will die, and bléed to death of them. Lo, thus you ſée the dangerous quality and condition of this ſin. Shall we now therfore make light of it? Shall we ſay it is but a tricke of youth? Shal we ſmooth ouer the matter with ſwéet words, when the holy Ghoſt maketh it ſo hainous and capitall? Shal we make nothing of that, which draweth downe Gods wrath vponupon the ſoule, body, goods, name, wife and children? p. 62That were an intolerable blindneſſe, and moſt extreame hardneſſe of heart. An ancient writer hath long agoe paſſed ſentence vponupon vsus, who make ſo light of this ſin: for, (ſaith he) AdulteryBaſil in Epiſt. Gregor. is the very hooke of the diuell; whereby he draweth vsus to deſtruction. And another godly Father ſaith: that Adulterie is like a furnace, whoſe mouth is gluttonie, the flame pride, the ſparkles filthy words, the ſmoke an euill name, the aſhes pouertie, and the end ſhame. And ſo wée plainly ſée, that howſoeuer wée regard not this ſinne, but flatter our ſelues in it, yet thoſe, whoſe eies the Lord hath opened, hauehave in all ages condemned it as moſt flagitious and horrible: yea the very Heathen will riſe vp in iudgment againſt vsus; who hauehave ſpoken and written many things againſt this filthy & beaſtly vice.

Phila.

Now indeede you hauehave ſufficiently branded the vice of adulterie; and laid out the vglineſſe thereof, that all men may behold it ſtarke naked and abhorre it. If any man (notwithſtanding all this) will venture vponupon it, hee may be ſaide to be a moſt deſperate monſter. For what doth he elſe, but (as it were) put his finger into the Lions mouth, and (as it were) take the beare by the tooth? and they may well know what will follow, and what they may looke for. Let all men therefore in time take heed to themſelues, and to their owne ſoules, p. 63as they will anſwer it at their vttermoſt perill, at the dreadfull day of iudgement, when the ſecrets of all hearts ſhalbe diſcloſed. But now one thing reſteth; to wit, that you ſhould ſhew vsus the ſpeciall roots and cauſes of adulterie.

Theol.

There be fiue ſpeciall cauſes of it. The firſt is our naturall corruption: for the verie ſpawne and ſéed of all ſinne is in our corrupt nature: and this, of all other, is a moſt inherent ſinne, as witneſſeth the Apoſtle Iames, ſaying: When luſt hath conceiued, it bringethIam. 1. 15.Jas 1:15 foorth ſinne; and ſinne, when it is perfected, bringeth forth death.

The ſecond is gluttonie and fulneſſe of Bread: for when men hauehave filled their bellies, and crammed their paunches, as full of good cheare, wine, and ſtrong drinke, as their ſkins can hold, what are they méet for, or what mind they elſe, but adulterie and vncleanneſſe? And therfore well ſaith one: Great nouriſhment, and groſſe feed, it is the ſhop of luſt. The HeathenEſt officina Terence. Poet could ſkill to ſay, Sine, Cicere & Baccho friget Venus. Without meat and drinke, luſt waxeth colde. And to this effect the wiſe king ſaith, that their eies ſhall behold ſtrange women,Pro. 23. verſ. 3. & verſ. 33.Prov 23:3 whoſe hearts are ſet vponupon wine and bellycheare. And therefore he aduiſeth all men, not to looke vponupon the wine when it appeareth red, when it ſheweth his colour in the cup, or p. 64ſtirreth very kindely: and that for feare of this after-clap. An ancient writer ſaith to the ſam purpoſe: Hee that delicately pampereth hisGregorius Nazianz. belly, and yet would ouercome the ſpirit of fornication, is like him that will quench a flame of fire with Oyle.

Therefore, to cloſe vp this point, ſure it is, though men pray, heare, and read much, and be otherwiſe well diſpoſed: yet except they be abſteinous in diet, they will be much troubled with luſt.

The third cauſe of adulterie, is Idleneſſe: For when men are lazie, luſkiſh, and idle, hauing nothing to do, they lie wide open to adulterie; and luſt créepeth into them. Some Hiſtoriographers write, the Crab-fiſh is very deſirous to eat Oyſters: but becauſe ſhe cannot perforee open them, ſhe watcheth her time when they open themſelues vntounto the ſun after the tide, and then ſhe putteth in her claw, and pulleth out the Oyſter. Euen ſo ſathan watcheth his opportunity againſt vsus, that he may infect and breath into vsus all filthy luſts, and adulterous deſires, when wée lie open vntounto him by idleneſſe. Wiſely therfore to this point ſaid the Gréeke Poet: Much reſt nouriſheth luſt. AndHeſiodus. another Poet ſaith: Quaritur agiſtus quare ſit factus adulter? In promtu cauſa eſt: deſidioſus erat.

Slothfull lazineſſe is the cauſe of Adulterie, p. 65And therefore another ſaith: Eſchew idleneſſe,Otia ſi tollas, periere cupidinis ar cus. and cut the ſinewes of luſt.

The fourth cauſe of adultery, is wanton apparell: which is a miniſtrelſie, that pipes vp a daunce vntounto whoredome. But of this enough before.

The fift and laſt part of adultery, is the hope of impunitie, or eſcaping of puniſhment. For many being blinded and hardened by Sathan, thinke they ſhall neuer be called to an account for it: And becauſe they can bleare the eies of men, and carry this ſin ſo cloſely vnderunder a cloud, that it ſhall neuer come to light, they thinke all is ſafe, and that God ſéeth them not. And therefore Iob ſaith: The eie of the adulterer waitethIob 24. 15.Job 24:15 for the twi-light, and ſaith; None eie ſhall ſee me. And in another place; How ſhall GodIob 23. 13▪Job 23:13 know? can he iudge thorow the darke cloud? But verily, verily, though the adulterer doe neuer ſo cloſely and cunningly conuey his ſin vnderunder a canopie, yet the time will come when it ſhall be diſcloſed, to his eternall ſhame. ForEccl. 12. 24.Eccl 12:24 God will bring eueryevery worke to iudgement, with eueryevery ſecret thought; whether it be good or euill. For he hath ſet our moſt ſecret ſins in thePſal. 91. 8.Ps 91:8 light of his countenance. And hee will lighten1. Cor. 4. 5.1 Cor 4:5 the things that are hid in darkneſſe, and make the counſels of the heart manifeſt. For this cauſe Iob ſaith; When I ſinne, thou watcheſt p. 66Iob 10.Job 10me, and wilt not purge me from my ſinne.

Phila.

Now you hauehave ſhewed vsus the cauſes of adultery, I pray you ſhew vsus the remedies.

Theol.

There be ſix remedies for adultery: which no doubt will greatly preuaile, if they be well practiſed.

Phila.

Which be they?

Theol.

Labour.Six remedies of adulterie.

Abſtinence.

Temperance.

Praier.

Reſtraint of ſenſes.

Shunning of womens company, and all occaſions whatſoeuer.

Phila.

Well ſir; now you hauehave waded deepe enough in the ſecond ſigne of damnation, I pray you let vsus proceed to the third, which is couetouſneſſe. And as you hauehave laid naked the two former, ſo I pray you, ſtrip this ſtarke naked alſo, that all men may ſee what an vgly monſter it is, and therefore hate it, and abhorre it.

Theol.

I would willingly ſatiſfie your mind: but in this point I ſhall neuer do it ſufficiently. For no heart can conceiue, or tongue ſufficiently vtter the loathſomneſſe of this vice. For, Couetouſneſſe is the fouleſt fiend, & blackeſt diuell of all the reſt. It is euen great Beelzebub himſelfe. Therefore I ſhall neuer be able fully to deſcribe it vntounto you: but yet I will do what I can p. 67to ſtrip it, and whip it ſtarke naked. And howſoeuer that men of this earth, and blind worldlings, take it to be moſt ſwéet, beautifull and amiable, and therefore do embrace it, entertaine it, and welcome it, as though there were ſome happineſſe in it; yet I hope, when I hauehave ſhewed them the face thereof in a glaſſe (euen the true glaſſe of Gods word) they will be no more in ſuch louelove, but quite out of conceit with it. I will therefore hold out this glaſſe to them.